Comments for January 19

32:24-30. It seems a strange thing to happen, but then, when we think about it, we each of us suffer in order to receive blessing and the end is everlasting life. It helps to get everything in perspective. It is in these times of chastening that we too 'see God face to face' (v.30) and our life is preserved. 2Cor.4:6, Heb.12:6-11. It is in Jesus that we are able to see God. 2Tim.1:10

33 v.9 and other verses of this chapter tell us of the peace that was now between these two brothers, where hatred had been before. It seems that is a gift of God to those that fear him. Prov.16:7

32:7 Whilst Jacob was 'greatly afraid' of Esau there was no ill feeling on his part 33:8 further demonstrating that Esau was a man concerned with the here and now rather than the promises.

ch 33 - So the feared meeting turned out to be a happy occasion. Two brothers in the flesh met again - the hostility of earlier years has gone. Jacob now recognises that God is at work inb his life. Esau has all he needs and is happy. However spiritually these two brethren are poles apart.

32:11-12 Jacob's request for deliverance because of what God had said relies on Genesis 32:12-15 and 32:30. Jacob was not just making a deal with God. He was relying on things that God had already promised.

33:9,11 The two words translated 'enough' are in fact different words. :8 'enough' is 07227 and means 'enough' :11 'enough' is 03605 and means 'all' - see RV margin. So the second time Esau speaks he emphasises what he has already said.

Genesis 32:1 "And Jacob went on his way, and the angels of God met him" -  That is, Jacob continued his journey back to the land of promise, having spent 20 years in Syria whilst God purged the "deceitful Syrian" out of his character. Though Jacob had long been in the "Truth" [he is here at least 77yo] only now is he in the process of being "converted." "His way"  is now becoming the way of God, and so it is no wonder that the angels of God now meet him - whether in person or in vision, we do not know - Psalm 34:7. The angels met him to bid him welcome to Canaan again, having attended to him 20 years previous on the way to Syria - Genesis 28:13. Jacob receives now a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.

Genesis 32:9-12 - "Jacob said, O God of my father Abraham" - In this great emergency, Jacob had recourse to prayer. [See James' wise counsel in James 1:2-6 - 'James' = Grk. form of "Jacob"] This prayer of Jacob is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises made to the Fathers.

Genesis 32:20 - [lit] "And you shall also say, Behold, your servant Jacob is behind us. For he said, I will cover his face by the present, the one going before my face, and afterward I will see his face; perhaps he will lift up my face" - Jacob got no peace of mind in this matter until he had seen the Angel of God "face to face" at Peniel - Genesis 32:30; 33:9.

Genesis 32:24 - "And Jacob was left alone; and there wrestled a man with him until the breaking of the day" - There are a great many thoughts that one can have surrounding this incident. Did Jacob believe that he was wrestling Esau his brother in the dark? Some think strongly that this was so. Is Jacob being "left alone" here, foretelling us about the lonely nature of Jesus' trials, as He struggled with His desires to bring them in conformity to His Father's will? Whoever Jacob believed the "man" to be initially, was the "man" wrestling "with Jacob" ie. in a physical sense - or were they "wrestling together" over Jacob's problem concerning his "cheating" nature? Notice that the record says "there wrestled a man with him" ie. it was not 'against him'. 

32:9 We might think Jacob is striking a bargain with God at this point however he is reminding God had said (Gen 28:13, 31:3). We must be careful not to jump to hasty conclusions about Jacob just because we know he is a schemer. We should be equally careful when thinking about our brethren and sisters.

33:5 When Jacob meets Esau he explains that God has given him the things that he has. Esau, it would seem, had little time for the things of God, nevertheless Jacob still provided the explanation. Surely we would do well to imitate him. The fact that one we speak with may not believe in the God of Israel  is no reason not to express our beliefs though I suspect we are shy at times of doing this for fear of ridicule.

Jacob as a prince had power with God (therefore "Israel"), but because of his lameness had to meet Esau in God’s strength, not his own.

Gen 32:26-29  Jacob's name was changed when he realised full dependence on God. (Hos 12:4) Divine blessings only come to those who persistently seek them. The blessing Jacob received was in the name change; From Jacob (supplanter) to Israel ( a prince with God.) The first name spoke of human self-sufficiency, the new name showed complete dependence on God.

Jacob had now become free from the clutches of his father-in-law. He had suffered heavily, at the hands of Laban, for his deception to Esau and Isaac. The debt to Yahweh was almost paid, but one thing remained - he had to make peace with his brother (see

Rom 14:19). Probably the angels who met him (32:1) instructed him to do this rather than its being Jacob's initiative. A plan of gift-giving to appease Esau's possible anger was devised (Prov 18:16, 21:14).
Although Jacob was afraid of meeting his brother, he prayed to Yahweh, in humility, for deliverance (32:9-11).

Later he wrestled with an angel. This wrestling was probably an occasion to clarify and consolidate some things concerning Jacob's character rather than a physical fight (which Jacob could never have won).

Having now fully understood his destiny and role in God's plan he became a prince with God (Israel). His character had been moulded and he was now converted (compare Peter's experience

Luke 22:31,32).

Thus, Yahweh had guided, corrected, and blessed Jacob along the path of righteousness.
Jacob serves as an example to us to allow the Lord to mould us as we follow our individual paths which, God willing, will lead to the same place (

Prov 3:12).

32:4 - We are all capable, it seems, of grovelling when we want something.  I suppose there is constant comfort in recognising these traits in those who we know God will save.

32:28 We have a lesson in the two names; Jacob speaks of human self-sufficiency, while Israel shows dependence on God. In these words he was told that as he had prevailed with God (Elohim or angel), he would certainly prevail with men.

32 The repeated use of the Hebrew word panim – face / presence see list

32:3 him

 32:16 me

32:17 before

32:20 me face me

Highlights that the meeting was not just a casual meeting of friends or family. It was a meeting of two who, in the eyes of one of them, was a major incident.

33:16-17 After the meeting of Jacob and Esau, even though Esau invited Jacob to go with him – presumably to spend time together – Jacob goes a different way from Esau.

OWNING LAND
 
Like Abraham and Isaac, Jacob was a stranger in the land of Canaan, living in tents and looking forward to the promised inheritance God had said he would give him. The only land that they owned was the burial ground Abraham bought when he buried Sarah. But this is where Jacob broke tradition. "For a hundred pieces of silver, he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent." (Gen 33:19)
 
Notice that Jacob's dwelling on that piece of land was still a temporary one because he did not make himself a house there, but only pitched his tent. After time he again shifted from that place and moved through the land as God instructed him to. So what was the purpose of buying the land if he wasn't going to build a house to live in? The land he bought had noble purposes. "There he set up an altar and called it El Elohe Israel." (v.20)
 
Like Abraham, Isaac and Jacob, we too are looking for a new age - the kingdom of God. The land and possessions we now own are not permanent but will soon be replaced when God's promises are fulfilled. So instead of building palaces in the places we live, or storing up possessions to make ourselves proud and comfortable, let's do what Jacob did and dedicate the land and possessions we have to the LORD.

32:25 Jacob’s thigh being ‘out of joint’ is the basis for the exhortation – Heb 12:13 – see RV marginal note

32:24 We have for the better part of our life understood that Jacob and the angel wrestled all night."wrestled until the breaking of day"  but, when we go back a few verses we see that that was not the case. We see that Jacob lodged himself on the other side of the ford Jabbok (V.21-22) We are not told when Jacob arose, but it would have been during the night that he and his company moved.

32:32   In telling us what the Jews do not do God is not condoning their actions – simply saying that they have built up a practice which is based upon Jacob’s wrestling with the angel.

32:28 The idea of being a prince and having power with God is used by the prophet – Hos 12:3 – to remind Israel of the high position that they had fallen form.

First Principles>Kingdom of God>Existed in the past
3. Jacob's name was changed to Israel Gen 28:13-14 Gen 32:24-32
Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

33:4 The way in which Esau ran to meet Jacob is echoed in the language of the parable of the prodigal son – Luke 15:20

DAILY REMINDER

When Jacob settled himself in Shechem, "he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent. There he set up an altar and called it El Elohe Israel." (Gen 33:19-20) Jacob had now established himself on a piece of ground that he could call home. It was here that he set up an altar to the LORD - not in some far off place that would only be seen on the odd occasion, but right there where he was every day.

An altar was not a small thing that cold be hidden in the corner, it would have taken a central spot in his front yard, big enough to offer sacrifices of sheep or bulls on. With an altar this size in Jacob's front yard, both Jacob and all his family would have had a constant reminder of the God they served every time they saw it. They also would have been reminded of what it stood for when they remembered it's name: El Elohe Israel, meaning Mighty is the God of Israel, or God is the God of Israel.

This altar would also have been a witness to everyone who came to know Jacob, whether the Canaanites in the land or his family that came to visit. The altar would have left them in no doubt that Jacob and his family worshipped the LORD, that their God was mighty, and that they were not ashamed of him.

We all have houses, land and possessions. What do they say about us? Do they show that we are servants of the LORD and that we believe he is the Almighty God? Let us honour our mighty God in our homes.

33:1-3  And yet again another situation where Jacob’s earlier behaviour and its consequences return to trouble him.  Likewise our actions have consequences and those consequences may be long term and far reaching. Doubtless Jacob wondered about this sort of meeting for years before it happened.  What is there in our past that troubles us regularly? If we can reflect on the possible consequences of our actions it may help us to make right choices.

Working for God's gifts

Had Esau forgotten all about his previous pledge to kill Jacob? Or were some of the old wounds still raw? It's hard to tell what Esau meant to do with his 400 men. Did he mean to attack Jacob? Was he perhaps actually frightened of his brother,knowing that the blessings upon him meant he possibly had a large band of servants by now? Were the 400 men insurance? Was Jacob right to be afraid? I think so. The Proverbs testify of the power of a gift to pacify anger, so it's likely that Jacob's gifts had a good effect on Esau (Prov 18:16, 19:6, 21:14). The important thing is that Jacob finally recognised something about God's promises to him: that they were without qualification (Gen 32:9-12). Unlike his previous attitude, Jacob was beginning to realise he couldn't work for God's gifts.

Jacob/Israel foreshadowed the nation of Israel - the exile/dispersion (Gen 27:42-43); the nation of Israel offered a sacrifice and invited brethren to a meal (Gen 31:54); Israel wrestles with Gods truth, but God wont let go as the angel easily could have left (Gen 32:24-28); the imperfect walk (Gen 32:31); peace at last (Gen 33:20).  

Gen 33:1-3 - that Jacob bowed seven times (indicating deference and submission) was deciphered from the Tell-El-Amarna tablets dated in the 15th century BC.

32:24-28        This enigmatic description of Jacob’s struggle with the angel serves as a warning that one who fights against God cannot remain unscarred by his struggle – A point developed in Heb 12:13 at the end of section dealing with God’s chastening hand.

32:24 Whilst here we read that Jacob was wrestling with a ‘man’ we know that it was an angel as Hos 12:4 tells us so.

 Gen 32

1. Is there too much surrender on Jacob's part when sending the messengers to Esau? Notice in vv. 4,5,18 - "my lord Esau", and in vv. 4,18,20 - "Your servant Jacob".

2. At some point in time, Jacob realizes that it is an angel with which he is wrestling. What is the spiritual significance ofJacob's wrestling with an angel?

1. There's an old saying - "until you've walked a mile in a man's shoes..." - the implication being one never knows how one would act until he's been in that situation. While admitting that truth and the fact that being a peacemaker is generally a good thing (see Matt 5:9), it is another thing entirely to say what is not true so as to appease someone else's anger. In Isaac's blessing of Jacob in Gen 27:29 he said, "Be lord over your brethren", and Jacob was fully aware of this.

So I would take it that Jacob, at this point in time, is not trusting in God enough and not waiting on Him to work out the problem in His own way. There seems to be some merit in this point because of what happens in this next chapter (Gen 33:14-17) when Jacob, upon meeting Esau, says that he will go to Esau in Seir (v. 14), whereas when they part, Jacob goes in the opposite direction - to Succoth (v. 17).

There seems to me that Jacob had 3 alternatives: 1) come in looking for a fight to the death with his own brother based on Esau's actions many years before (and assuming the worst case scenario). Or 2) do as he did. Or 3) put more trust in God to work things out for him and believe that He would continue to do what needed to be done without any conniving on his part. So he ended up choosing a middle course of action.

2. This wrestling with an angel seems to symbolize what Jacob's life had been up to this very moment. He had to contend with Isaac, Esau, Laban, and now Esau again. To him it seemed that it was only by self-reliance and his own natural ability that he had won through so far. In his blindness he had failed to see that it was against angelic powers and God's providence that he was pitting his strength. At last he realized that he who sets himself to fight against adverse circumstances may be fighting against the God who controls those circumstances. What he needed was God and his angels as his allies.

To those of you who might have access to bro. Harry Whittaker's book Wrestling Jacob, he develops a wonderful character study of this man with a number of good exhortational points that we can and should take from it in our lives in Christ.

32:30  Jacob wrestled with an angel – Hos 12:4 – yet he says that he has seen the face of God. So her we see that faithful men like Jacob understood that an angel was a manifestation of God. Being a representative of God the angel could be called God. 

Gen 32:24-28

“And Jacob was left alone; and there wrestled a man with him until the breaking of the day... for as a prince hast thou power with God and with men, and hast prevailed.”

When Jacob returned home after serving his uncle, Laban for 20 years, he knew he would meet up with his brother, Esau but did not know how Esau would respond to his return (cf. Gen 27:41). It is interesting to note Jacob’s change of attitude as he addressed Esau as “my lord” and identified himself as his “servant” (Gen 32:4-5). Jacob was Esau’s lord, and Esau his servant (Gen 27:29,37) according to the blessing he obtained by “subtilty” (v. 35). Jacob knew he could not be totally right with God without being totally right with his brother. Jesus said of Nathanael, “... Behold an Israelite indeed, in whom is no guile!” (John 1:47). Guile is the Greek word, dolos, # <1388>, and means "subtilty."

On hearing the news that Esau was coming to meet him with 400 men, Jacob greatly feared and was distressed (Gen 32:7). In his fear, he forgot that God said He would be with him (Gen 28:15), he forgot that God had sent His angels to watch over him as he journeyed back home (Gen 32:1-2; cf. Psa 34:7; Heb 1:13-14), and began a plan of human devising, after which he prayed. Prayer must come first!

God brought Jacob to a place of isolation, a place of confrontation, a place of desperation, to teach him to be solely dependent on Him. After wrestling all night with a “man,” the wrestling angel touched the hollow of his thigh (i.e. the hip’s ball and socket) and totally disabled Jacob. Not only could Jacob not wrestle anymore, he could not even run! He had been crippled (cf. Heb 11:21). Jacob was completely debilitated and would not be able to escape from Esau. He had become a defeated man, and the defeated man became a dependent man. Jacob knew this and clung onto the angel and would not let go till he received a blessing. Jacob had passed the angel’s test in not letting go (cf. Mark 7:25-30 wherein the Syrophenician woman did not turn away from Jesus when initially he refused her request till she received a healing for her daughter)! Jacob, the supplanter (# <3290>) of Esau’s birthright, the supplanter of Esau’s blessing received a new name, Israel, for as a prince he had power with God and men. He was no longer a supplanter.

God wants us to be totally dependent on Him. The Word of God will break us in order to be able to bless us and crown us - if we let it. Sometimes we are brought to a place of isolation, a place of confrontation, a place of desperation that we may be totally dependent on Him, and the totally dependent man now becomes a totally different man.  We have then prevailed, and will say with Israel, “I will not let thee go.” 

33:13-15      Esau wanted to spend time with Jacob – brothers together, so to speak. To this end he offered to help Jacob and encouraged him on the journey. However Jacob seems not to have been to interested in re-opening family ties with Esau. Maybe he was still afraid of him. Or maybe he realised that the promises of God meant nothing to Esau and so saw no benefit in spending time with Esau.

32:3    Jacob has just been delivered from his subterfuge towards Laban. Now he is journeying to meet his brother who he, by deceit, wronged. It is as if the record is telling us that we, eventually, have to deal with the consequences of our actions.

33:17  This is the first time that any of the patriarchs are spoken of as building an house.

JACOBS GREATEST LESSON (v.22-32)

When Jacob's life gets recorded into the Book of Hebrews, its quite significant that the writer jumps to the end of Jacob's life. "By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshipped as he leaned on the top of his staff." (Heb 11:21)

Hosea describes how Jacob wrestled (Hos 12:4). He did not merely grapple with the angel, refusing to release his hold, but "he wept and made supplication." Prayers and tears were part of his weapons. It was not only a physical, but a spiritual wrestling. Hosea declares: "By his strength" he had power with God (Hos 12:3). But the R.V. changes this to: "in his manhood," and the change is significant. His manhood suggests growth to maturity. 

All his life long, Jacob had relied on his own wits and his own ability, but now he had come to a point where he couldn't go it alone any more. The angel had in essence broken his leg and now Jacob had to lean upon his staff - or better said, he had to lean upon God's help.

What a tremendous lesson we have here. It's not until we reach our own "Peniel", our own point of extremity, that we learn to lean upon God. Its when we realize that we can't go it alone,and  it's then that we become the kind of person that God wants. Let us learn this lesson by the example of Jacob's life.

32:30   The mention that “the sun rose” marks the end of a 20 year time in Jacob’s life which began in Gen 28:11 when “the sun was set” and encapsulates the time when Jacob served Laban.

32:8-12          Whilst what we read here may sound like a simple precaution that Jacob took we must realise he also prayed to God about the matter. :9 says “O God of my fathers …” clearly indicating a prayer.

Gen 32:1-2  As Jacob journeyed South to the land of promise he met the angels of God and named the place Mahanaim. (<4266>, two hosts or two camps).  We see God was faithful to the promises he made to Abraham was with Jacob as he journeyed. 

We should travel in faith through life seeking the kingdom of God trusting that the angels of the Lord encamp around us. 

David recognised there were two camps and was delivered from his troubles and was able to say, “This poor man cried, and the LORD heard him, and saved him out of all his troubles. The angel of the LORD encampeth round about them that fear him, and delivereth them.”(Psa 34:6-7) 

Jesus knew this messianic Psalm and knew the angels of the Lord camped around him. There were the rulers hostile to him on the one hand but on the other, his friends the disciples and 12 legions of angels who could have delivered him, (Matt 26:53).  Jesus was obedient to his Father's and an angel of the Lord appeared in Gethsemane to strengthen him for what was before him (Luke 22:43) and so God’s will was done.

33:19 Still seeing himself as a “stranger” in the land of Canaan Jacob bought land in the same way is grandfather did – Gen 23:3-18.

32:27 There could be a number of reasons why Jacob asked “what is thy name”. This is similar to the way that Manoah asked the angel for his name –Judg 13:17 being one such place. However we might notice there is a contrast between Jacob here and his father – Gen 27:18 – where, when Jacob was deceiving Isaac, he was asked who he was

 It is as if Jacob’s behaviour in the past is now returning on his own head and challenging him.

32:4,18,20 Notice the way Jacob speaks of his relationship with his brother. He styles himself as Esau’s “servant”. Such was his fear of the meeting. He realised that he had tricked Esau out of the most important thing that he could have had – an association with the promises to Abraham. But he need not have feared. The things that Jacob loved were of no consequence to Esau. Are the promises to Abraham the driving force in our lives or are we, like Esau, focussed on material things?

33:16-17as pleasant as the re-union between Jacob and Esau was company with Esau would not help Jacob to develop spiritually. It seems, therefore, that Jacob chose to continue on his own and avoid long term company with his godless brother.

In this is a warning for us about the company we might choose to keep – it might be pleasant but is it edifying?

33:1-3 How often do we imagine a situation and convince ourselves how traumatic it will be, only to find that all of our misgivings are unfounded?

I suppose Jacob had every reason to fear Esau because, from Jacob’s point of view, he had taken the most important thing from Esau – the birthright. However a little reflection would have told Jacob that his own valuation of the birthright was very different from Esau’s.

Though like that might have diminished Jacob’s fear somewhat.

Mature reflection on a perceived problem may help us ot see it in its true context

v.7 - the phrase 'the shadow of thy wings' occurs four times, all in Psalms. here, 17:8, 57:1, 63:7. We have a picture here of our trust being not in our own strength, but in the lovingkindness of God. We can trust because God nurtures our trust. It can be, if we are willing, an upward spiral - Ps.86:5,15, 145:8 - until we reach a plane unattainable by our own strength - 1John 3:1.

v.5-7 - There is so much to the gained from this sort of praise of God. It is only by constant praise that we come to recognise the utter dependence we have on Him for all things. We must ask ourselves why God requires us to praise Him. It is not for his personal satisfaction, as if He was a power-seeker or something, it is for us to learn humility. All the things God does are for us. We do well to remember that. One of the few positive things we can do to increase our humility is the praise God. Let us make it as aspect of our daily worship. Psa. 57:10, 103:11, 108:4

36:9 in seeing light by Gods light we learnt that the only source of true wisdom is the Scriptures.

Psalm 36:1 - "The transgression of the wicked saith within my heart" - Sin is represented as a person speaking within the Psalmist; not that the 'transgression of the wicked' was really in the Psalmist; but that the "old man of the flesh" ie. sin was in him, and sin of the same kind and nature as is with the wicked man's; but the Psalmist taking notice of and considering the wicked man's sinful course of life, and his daring impieties, conceived in his own mind, and concluded from hence:- "that there is no fear of God before his eyes" - ie. there is no reverential affection for God, but enmity to God; no godly filial fear, but at most only a slavish fear, a fear of punishment; no holy and humble fear of God, but pride and wickedness; no trusting and obedient fear, but all the reverse; no true true worship of God, either internally or externally.  The Septuagint version, and those that follow it, render the words thus, "the transgressor said, that he might sin in himself, there is no fear of God before his eyes". The phrase "before his eyes" can mean that the transgressor believes that God is so good a Being, that he need fear no punishment from God, but presumptuously expects that God will pardon all his sins.

Psalm 36:12 - "There are the workers of iniquity fallen:" - Jesus describes the end of those termed as "workers of iniquity" in Matthew 24:48-51. Though the world is full of such creatures, sadly the Brotherhood has its fair share of them too - as the words just quoted by Jesus prove. The one who receives His reprobation there is described initially as "a good and faithful servant" in the previous verses - but sadly, with the apparent delay in his Master's return, his attitude changed - and so too does his destiny. His destiny becomes the same destiny as awaits those who find themselves stranded in Central Europe after their interview and rejection by Christ at the resurrection, to become part of the "everlasting lake of fire" prepared for the destruction of Sin and all Sin's adherents.

"they are cast down, and shall not be able to rise" - This describes the judicial end of Babylon, or Roman Catholic opposition to God, when fallen - Revelation 18:21, and this distinguishes the falls of the wicked from those of the righteous; for though the righteous fall, whether into sin, or into any calamity, they can rise again; not so the wicked; see Psalm 37:24; and thus, as the Psalm begins with the transgression of the wicked, it ends with their ruin. As a dear old Sister in Christ shared with me over 20 years ago:-

36:11 Isn’t it interesting that David links ‘pride’ and the ‘wicked’ in the same sentiment. Do we think that those who are wicked are the same as us when we are proud?

Psalm 36  In this Psalm, David provides us with a description of a wicked man, which he contrasts with the righteous attributes of God. 

The wicked having no fear of God (v.1) parallels the sentiments of the fool (spiritual reprobate) of Psa 14:1; Psa 53:1 where he declares: There is no God.

v.1 - David claims that the transgression of the wicked is in his own heart.  Do we therefore assume that David himself was tempted to say that 'there is no fear of God before his eyes'?  The use of the word my in this verse is somewhat surprising.

Psa 36:9 says that with God is the fountain, or spring of life.  Despite modern 21st century man's dreams, and insurance policies, the fountain of life is only found with God.  He alone, through Jesus as the Judge, will give life.

36:1-4 - Here we have the attitude of the wicked. No fear of God, self flattery, and self-deception Jer 17:9

36:1      The wicked are naïve in that they are not afraid of God. Their wickedness stems from a conviction that God does not see nor will He do anything. Is this why we rebel? If so then we fall into the category of ‘the wicked’.

36:2 Flattering with one’s own eyes is comparing oneself with oneself – 2Cor 10:12

36 Note the powerful contrast in this Psalm. Between the wicked ::1-4 and God ::5-10. This forms the basis for the prayer of the rest of the Psalm – that God will continue to regard the faithful.

36:1 Paul – Rom 3:18 – uses the ‘there is no fear of God before their eyes’ as a general principle which is part of his argument which terminates with ‘all have sinned ...’ Rom 3:23

36:3 In saying ‘he hath left off to be wise.’ We see a man who once was ‘wise’ who has turned away from God’s wisdom to the thinking of the flesh

36:4  conjures up a picture of someone too lazy even to rise from his bed, so he lies there "devising mischief."  Alternatively, is it a picture of someone who puts so much effort into "devising mischief" that he has no time for sleep? Prov 4:16

36:4   The ‘wicked’ differs from the Godly. The ‘wicked’ thinks about evil on his bed. The Godly, on the other hand, think of God’s work Psa 63:6

36:9  The idea that with God is a fountain of life is developed in Prov 13:14 and , Prov 18:4

Psa 36:3 - deceitful mouths/tongues (Rom 3:13).

Psa 36:3 - forsaking wisdom (2Pet 2:21-22;Prov 26:11).

36:6-7  The better we understand that God keeps us alive and provides for our returning needs the better we will appreciate the need to place our trust and confidence in Him rather than trusting in ourselves.

36:6    When Paul – 1Tim 4:10 – speaks of God being the saviour of men maybe this verse is behind his comment. 

How God rewards humility with wisdom

Today I want to demonstrate in a practical way that God rewards the humble with their request, and keeps knowledge from the proud. We're looking at Psalm 36 and our request is "please let us understand it". If you want to, you can pray that prayer now, or think it in the quiet of your mind, and then we'll proceed. If you find that uncomfortable then just read on without having done it - that's ok too.

Do we understand the Psalm?

Let's look at the Psalm. It looks the same as any Psalm, and when we read it we feel that some general point is being made but we don't know what. If we are humble, we will say "I don't understand this". If we're proud, we pass over the meaning of the Psalm, feeling that we do understand, and that in some way having merely read it, we will benefit from it. This is the point of departure between the proud and humble. The humble say "I don't understand"; the proud say "I understand" (when they really don't). We could therefore also say that the humble is being honest, and the proud dishonest. Pride stops us from understanding the meaning of the word of God.

The next step after this humble admission is to reflect on the nature of God. Is he stupid and unable to give us a coherent message? No, we're told He is wise beyond anything we can understand. He knows the end from the beginning. Job (one of the wisest men who ever lived) said: "To God belong wisdom and power; counsel and understanding are His". So God is able to explain this Psalm to us.

Next, is God willing to help us, or does He want to leave us to work it all out for ourselves on our own? The answer is that Jesus said "ask and it shall be given". Jesus likens God to a Father who is only too willing to share good things with His children if we ask Him (see Matt 7:7-11).

So God is able, and God is willing, and the means by which we will obtain good things is that we just ask, then seek. We've asked already, so now we're ready to seek.

Looking for signposts

Let's look at the Psalm for anything that stands out. If we really believe that God wants to help us, then we must believe that He has left something easy for humble people to grasp onto. God must have left some signpost or marker telling us how to interpret the Psalm. We don't need to look far. In the heading to the Psalm we see something odd (by the way, headings to Psalms are part of scripture itself. Headings that the English translators put in are not part of scripture, and they use a different font or text style in your Bible.)

To the chief Musician, A Psalm of David, the servant of the Lord.

David calls himself "the servant of the Lord" at the start of this Psalm. This is our signpost because the Psalms don't usually start with this. To draw an analogy, in a room full of people, if only one person wears a uniform, you assume they are significant in some way. In a room full of uniformed people, you may assume the one plain clothed person is significant. So it is with scripture. You can only tell if something is particularly significant by looking at the context.

Where does the signpost lead?

Where else does this phrase "servant of the Lord" appear? In other words, where does the signpost point us to? Type this phrase into a Bible search program (such as biblegateway.com) and look through the results. Soon enough we see that in the book of Joshua, Moses is called "the servant of the Lord" many times over. We can therefore assume that this is where the signpost is pointing. No doubt the wise scholars of scripture would turn their noses up at this simple method, but then again, God doesn't reveal His secrets to them - He reveals them to the humble:

"But on this one will I look: On him who is poor and of a contrite spirit, And who trembles at My word." (Isa 66:2)

If we tremble at His word, it means we fear and respect the power of it. In our case, we so respect God, that we presume He will lead us to the answer simply and without the convoluted arguments of worldly wisdom.

Having received this signpost we now see that the psalm is linked to Moses in some way. Both David and Moses were called the "servant of the Lord", and David is choosing to make this connection by headlining the Psalm with this title.

Reading the Psalm again with fresh perspective

Read through the Psalm once with Moses in mind. Try to think of the words of the Psalm as if Moses were penning the words. What is there that could apply to Moses? Once we do this, perhaps the following sentence might stand out:

"Let not the foot of pride come against me, and let not the hand of the wicked remove me." Psa 36:11

Was there a time when proud men wanted to bring Moses down and remove him from his role of leadership?

"For he flattereth himself in his own eyes, until his iniquity be found to be hateful. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil." Psa 36:2-4

David is talking of a specific person isn't he? Was there a specific man that wanted to replace Moses?
 

Well, yes there certainly was! Depending on the amount of time we may have spent reading the Bible in our lives until now, we will either come to the name "Korah" straight away, or we may have needed to flick through the Bible to remind ourselves of the life of Moses, or we may have been stuck and needed to ask someone. All of these are valid ways to go about it. Remember, Jesus himself listed them:

Ask... seek,... knock.

Whichever path we took, we have arrived at Korah.

The key: scripture comes in pairs

Every part of scripture comes as a pair, and has a passage elsewhere in scripture that partners with it. It is the partners that illuminate each other. The animals came two by two into the ark; why? because with two conception is possible, and therefore the pairs could be fruitful. If we wish the scripture to bear fruit it must be paired with other scripture but that pairing must be God provided not contrived by us or else it will be barren. Reading the Psalm with Korah in mind, and reading about Korah with the Psalm in mind, will reveal some things both about David and about the life of Moses that we could not know otherwise. The big question that rises to the surface is: "was there someone in David's life who acted in the same way as Korah?". We can be confident God really wants us to make this connection, because there are other details that also link the partner passages, for example compare Num 16:28-33 with Psa 36:12.

36      title. The next time we read of “the servant of the Lord” it is in 2Tim 2:24 where the qualities of a servant are laid out.

36      The title. In describing himself as “servant of the Lord” David likens himself to Moses – Deut 34:5. This is not a boastful claim. Rather it is an acknowledgement that Moses was a good example to follow. Even though king David realised his status was that of a lowly servant.

36:11   We might wonder whether this is a comment by David about the uprising of Absalom.

Psa 36:9

A reminder here that in man is found NO light we cannot produce our own light  it comes from outside not inside of man we can only reflect Gods light.

Daniel was recognised (incorrectly) Dan 5:11 as one that  produced light but Daniel knew Light came from the father. Even Daniel produced no light from within he only reflected it.

We should remember that when anyone praises us for our words or actions!

36:7     In speaking of placing trust in the shadow of God’s wings David echoes Ruth 2:12 which is Boaz speaking of Ruth’s trust. Ruth was David’s great grandmother.

36:12  The way that the wicked cannot rise when they fall contrasts with the way the wise man wrote about the righteous – Prov 24:16

36:5When David speaks of God’s “mercy” he uses the Hebrew word Chesed <02617> he uses the same word that God uses of Himself – Exo 34:6. David is recognising the magnitude of God’s care for him.

36:3-8 notice how the record changes from the repeated use of words such as “them” and “their” to “him” and “his” it is as if David is reflecting on a number of people and then focusses on one in particular. This situation was true when Saul instigated persecution of David and used others to seek to bring about his downfall. Likewise it was true when David was fleeing form Absalom. Many were involved in the revolt but Absalom was the prime mover.

36 David reflects on the way the “wicked” think (:2-4). He is full of his own importance and has no respect towards God. So he is not afraid to fill his mouth with godless words with a total disregard for the Creator. By contrast David reflects on God’s “mercy” – the same word is found as “loving kindness” (36:7,10) - The same word God uses to describe Himself –(Exo 34:6) where the word is translated “goodness”.

The way the “wicked” think is the pattern of “the flesh”. By contrast David speaks of the way the spiritual mind thinks. Dwelling on the goodness of God is the antidote to godless thoughts.

36:8  The godly ” will be satisfied with what their God does for them. Are we always satisfied with the way our lives are going? Are we “abundantly satisfied”? That is an immense challenge but something that Paul understood and accepted – Phil 4:11

36:1-3 Notice. There are only two ways of thinking. The way of the “wicked” and the “wise”. We might try to justify some actions which, we might say, “sail close to the wind” justifying those actions as not really wrong. However those actions are either “wicked” or the product of wisdom.

We are not wise when we devise doubtful activities. We are wise when we do godly things.

v.1-6. Jesus knew this was the right thing because he knew the prophecy (Zech.9:9). He was so in tune with God that he knew how to organise the circumstances of his life in order to fulfil God's purpose. We should aim to attain a similar position. John 9:31, Acts 22:14

Matt 21 - Psalm 118 is quoted a number of times in this last week of Jesus life.
21:9 Psalm 118:25,26
21:42 Psalm 118:22
Matt 23:39, Psa 118:26
Follow the events and you will see that the leaders who requested that the common people stop shouting the words of the Psalm were told that they would eventually be crying the same words!

THE ONE WE LOOK FOR

As Jesus rode into Jerusalem, there were many who saw him as their king. They believed he was the One they were looking for. They saw in him a King, they saw him fulfilling scripture, healing the sick, lame, blind and deaf, and feeding the hungry. To those people, for now, he was their man. They had lined the streets shouting, "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!" and, "Hosanna in the highest!"

But at the same time there were others for whom Jesus didn't fit in their mould as Messiah. Jesus kept criticising the religious leaders, he hadn't led a revolt against the Romans, and it seemed as if everywhere he went he caused trouble. They were the ones that put him down at every opportunity, ridiculed him, and tried to kill him.

Jesus was the same person to both those groups of people, but the big difference was in what they expected him to be like and what they thought he should do. When it came for the time for Jesus to be crucified and to die, no one expected it to happen because it did not fit into anyone's picture of the Messiah, even though the prophets had spoken about it.

Jesus will return again. As it was prophesied about his life, so it is prophesied about his return. Will he be the one that we look for? Are we familiar enough with what is written to expect and recognise our Messiah when he comes?

21:1 The arrival at Jerusalem when Jesus rode on the ass was five days before his death (John 12:1,12) so we have a very specific time marker here.

Matthew 21:8 - "And a very great multitude spread their garments in the way" -  The A.V. appears incorrect here. The reference is not to the size, but to the proportionate part of the multitude which followed him. Hence R.V. more correctly has, "The most part of the multitude."

Matthew 21:14 - "The blind and the lame came" - Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer - Isaiah 56:7 for all nations, not just the Jews. It is in that place where Jesus manifest His Father's goodness and power in giving sight to the [spiritually] blind, and feet to the lame.

Matthew 21:19 - "and presently the fig tree withered away" - That is, immediately, upon Christ's saying these words, its sap was dried up, it lost its verdure; its leaves were shrivelled and shrunk up, and dropped off, and the whole was blasted. This tree was an emblem of the Jews: Christ being hungry, and very desirous of the salvation of men, came first to them, from whom, on account of their large profession of religion, and great pretentions to holiness, and the many advantages they enjoyed, humanly speaking, much fruit of righteousness might have been expected; but, alas! He found nothing but mere words, empty boasts, an outward show of religion, an external profession, and a bare performance of trifling ceremonies, and oral traditions; wherefore Christ rejected them, and in a little time after, the Gospel, was taken away from them, and their temple, city, and nation, entirely destroyed - see v43. Are we then, bringing forth "fruits meet for repentance" in our lives, or will we suffer the same de-creating blast that Christ afforded this sad fig tree nearly 2,000 years ago?

Matthew 21:5 - "The baptism of John, whence was it? from heaven, or of men?" - They had just challenged Christ, and asked who gave Him the authority to interfere with their worship arrangements, when He cleansed their Temple. So when Christ here asks, whether "John's baptism was from heaven, or of men",  His meaning is, whether this new institution of baptism was of divine origin, and that John acted by divine authority, and commission; or whether it was a human device of his own, or of other men, and that he took the office of preaching and baptising upon himself of his own head, or by some human appointment.  To this Jesus requires a direct answer, as is said in Mark, "answer me"; whether it was from the one, or from the other. And they reasoned with themselves; either "within themselves", as the Arabic version renders it, "in their own minds", as the Syriac; or they took some little time and privately conferred together, what answer they should return. When they had argued the point among themselves, they reasoned "saying, if we shall say from heaven"; that is, if we shall return for answer, that the baptism and ministry of John were of divine appointment, and that he acted by a divine authority, "he will say unto us, why did ye not believe him?" Meaning, why did not you believe the doctrine that he preached? and receive the testimony that he gave concerning the Messiah? and why were you not baptised by him? why did you reject the counsel of God against yourselves? They saw plainly, that if they owned the divine authority of John's baptism and ministry, they must allow Jesus to be the true Messiah, that John bore witness to; and consequently, that it was by a divine authority He did what He did in cleansing the Temple; and that then was an end of the question, and is the very thing that Christ had in view. Oh how I love the way that our Lord and Saviour can so tie men in knots of their own making! And He has had 2,000 years of Divine experience to hone this craft, so that every man who stands before Him shortly will be without excuse.

21:7 Matthew is the only one who mentions the colt and ass. The parallel accounts Mark 11:7, Luke 19:35, John 12:14. We may remember that we have already seen that Matthew doubles up on some details (8:28, 20:30) when compared with the parallel accounts of these events. As previously suggested this must form part of Matthew ’s  theme.

:11 - I am moved by the fact that we are told that it was 'the multitude' that said 'This is Jesus the prophet of Nazareth of Galilee'.  This was not just a small remnant - a vociferous minority - but the whole multitude.

Matt 21:19  The fig tree here of course is the nation of Israel. The fig tree being barren shows the spiritual condition of Israel until the times of the Gentiles are fulfilled. Mic 7:1; Matt 24:32

V.11 The multitude had no problem in believing that Jesus was a prophet from Galilee.  By contrast the Pharisees later argued with Nicodemus over this point (John 7:52).
The Lord indicates that Jonah is a sign of Himself (Luke 11:29-30).  One fact about Jonah reveals that he was a prophet from Galilee, actually from a place just three miles north-east of Nazareth.  I guess the Pharisees overlooked that.

v.13 - The context in which it is written 'mine house shall be called a house of prayer' in Isa 56:7 is one of great joy to believers - see Isa 56:5-8

V.12 There are two occasions where Jesus cleansed the temple. The first one is recorded in John 2:14,15. It took place at the beginning of His ministry. The second one took place at the end of His ministry, and is recorded in this verse.

These two cleansings relate to the cleansing of a house for leprosy under the Law (Lev 14:33-57). Then, the priest inspected the leprous house and commanded that it be cleansed by removing the affected stones, scraping clean the rest of the house, and re-plastering. The priest would come a second time to inspect the house, and if leprosy had appeared again, then the whole house had to be destroyed.

The Lord Jesus inspected His Father's house and found leprosy (spiritual rot). After cleansing it, He came back a second time and found it still leprous. The house had to be destroyed, which occurred in 70 AD. This is a clear example of how the Lord fulfilled the Law (Matt 5:17).

V.1,2,7,8,17 - first Jesus went to "Bethphage<967>" which according to Smith's Bible Dictionary means "house of figs" and is thought by some to refer to Israel and second Jesus went to "Bethany<963>" which also according to Smith's means "house of dates" or "house of misery" and is thought by many to refer to the Gentiles. In vs 2 we read "untie them" which perhaps foreshadows a freeing of the power of sin and death over both Jew and Gentile. In vss.7-8 we perhaps have a symbol of being clothed in righteousness and a foreshadowing of sacrifice and/or absolving of sins via the laid out wood.

21:10    When the people said 'who is this?' they were not wondering because they had never seen Jesus. The wondering was whether he was the Messiah of their imagination who would rid the land of the Romans

V.18 Matthew by adding the words "he hungered" shows us that Jesus had the same human tendencies as each one of us. He even became hungry at times. It certainly gives us a greater appreciation of Matt 4:1-4

It’s important to read these records in the other Gospels, as well. Mark makes it plain that Jesus rode into Jerusalem on the donkey one day, and then the next day He went into the temple and cleared it out (Matt 21:10-12and Mark 11:11-19).  Obviously He had thought about this overnight, and carefully planned His actions.

Peter Forbes in his 2003 comments notes the time line of Jesus arriving at "Bethany<963>" (means "house of dates" or "house of misery") and is thought by some to refer to the Gentiles along with the time line of his arrival on an ass in Jerusalem. Jesus arrived at Bethany 6 (thought by many to be the number of man) days prior to his death and Jerusalem 5 (thought by many to be the number of grace, mercy, or life) days before his death Matt 21:1;John 12:1,12,13.  Christ's death and resurrection from a mortal human body enabled grace and mercy to mortal man and will be manifested in the hope followers have of immortality when Christ the king establishes his throne in Jerusalem Rev 7:9-10

21:12  In casting out those that sold Jesus was behaving like God - Gen 3:24 - who cast Adam and Eve out of the garden of Eden for their sins.

21:9-10Whilst Matthew does not record it we know from Luke 19:41 that when the city came into view Jesus wept.

V.31 reads in the KJV: Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.  The word before (in the NIV it is ahead of) seems to suggest that the Jewish religious establishment will enter the kingdom, but after others.  The word before comes from the Greek word proago which means instead of.  This understanding is consistent with Jesus' statement that the Jewish religious establishment will not be in the kingdom (Luke 13:28).

21:2-7 Notice the consistency of Jesus with regard to the animals. It is always ‘them’. Whilst we sometimes debate whether Mat is correct with the two animals when the other records mention only one maybe there is some value in wondering why Matthew has a number of occasions when he emphasises ‘two’ – Matt 8:28, 9:27, 20:21,30

V.2 This verse fulfils the prophecy of Zech 9:9 as described in vs.4,5.  But why did the Lord need both the donkey and her foal?  Notice that the donkey was tied but the foal was not.  (There is no need to tie a foal as it will not wander away from its mother). 

 In the selection of the two animals, the Lord was showing Judaism and Christianity.  The older animal represented Israel.  Like the donkey, which was tethered, Israel was also limited, being constrained by the Law.  The foal represented the new way in Christ.  The limited older donkey gave birth to the unconstrained younger foal.  And so the Law gave birth to the freedom in Christ.

Vs.13,14 This incident occurred five days before Jesus was crucified, at the end of March. Summer was the time for figs (Matt 24:32).

Jesus' expectation of the fig tree, and His subsequent curse on it, might seem unreasonable. Although it was not the season for figs, He singled out this (abnormal) tree full of leaves.  As the fruit of a fig tree always precedes the leaves, it was reasonable to expect that there would be fruit. But there was none.

And so, the fig tree was cursed, and would no longer bear any fruit. Of course, this whole episode was an enacted parable to show the state of Jewish spirituality. Judaism presented a great outward display but lacked the fulfilling Truth that Jesus brought.

And so, Israel (fig tree) bore no spiritual truth (figs), but had a grand outward show (leaves). Yahweh singled out Israel with the expectation that this nation would accept His Truth. Having rejected the Truth that Jesus represented, the nation was cursed, just as the fig tree was cursed. In 70 AD, punishment was administered for the rejection of Jesus and the Truth.

This parable is also a reminder that we should always be ready to serve (2Tim 4:2).

Using prayer for little miracles

In v18-19 Jesus cursed a fig tree and it withered away immediately. The disciples marvelled at the power displayed, yet Jesus simply said "you can do this too, and much more" (v21).

In our daily lives, as we see opportunities to teach others the word of God, we have the option to use prayer to help us. In this example Jesus destroyed a tree to demonstrate what he was teaching about unfruitful Israel. There is no doubt that his words are directed at us: "whatever things you ask in prayer, believing, you will receive". We could even ask to move mountains (v21). So on a practical level, what does this mean? It means we can pray for specific people we know; that God to help them come to know Him or some aspect of His purpose. Notice that Jesus's prayer is not general ("help them") but specific ("let this tree wither") and is always accompanied by teaching. Why do you think that is? Elijah is our example for this kind of prayer in James 5:16-20, 1Kin 17:1-7, 18:41-45. 

THE LORD NEEDS THEM

Jesus was about to make that famous ride into Jerusalem on a donkey. Before he did so, he sent two of his disciples to get things ready. He said to them, "Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. If anyone says anything to you, tell him that the Lord needs them, and he will send them right away." (Matt 21:3)

The owner of the donkey and the colt is never mentioned by name but perhaps it that is quite appropriate because his action is one that should be mirrored by all of us. These days donkey's and colts might not be so common as cars, free time, computers, cooking or handyman skills, but each of these can be just as readily used by the Lord as the donkey and colt were.

All we have, whether they be our possessions or talents, have been given to us by God. It is only fair that, should he ask for them, we should give them straight back. As soon as he heard that "The Lord needs them," the owner of the donkey and colt freely gave. We should be the same. The call so often goes out - and falls on deaf ears. People ask for help, support, the elderly and the sick need visiting, young people need transport to youth groups, churches have working bees... The Lord needs what we have got. Are we prepared to give it and send it to him right away.

21:16 In rebuking the leaders for their ignorance of Psa 8:2 we learn something about Psa 8. Jesus applies it to himself.

21:7  On 11th December 1917, following the defeat of the Turkish Army, General Allenby, who would have been an accomplished horseman and accustomed in those days to travelling on horseback, walked into the city of Jerusalem.  I wonder how many of today's top British military men have sufficient Biblical knowledge to be able to appreciate the significance of such an act?

21:13   Jesus conjoins two Old Testament Scriptures here.

‘My house ... prayer’   Isa 56:7

‘a den of thieves’        Jer 7:11

Which highlights that God’s plan had been overruled by the leaders and so the temple would be destroyed as it was in the days of Jeremiah.

21:5    ‘tell ye ... an ass’ is made up of two quotations from the Old Testament

The context in Isaiah 62 is significant. Notice in verse 11 that the coming is for ‘salvation’

21:24  Jesus response ‘I will ask you a question ...’ is not a way of avoiding dealing with the question he was asked. Rather the answer that the leaders gave to Jesus would determine the way he would answer their question. Everything hinges on the authority of John’s preaching.

21:8     Human nature is fickle. The people who here adore and praise Jesus, in a few days will be crying out “crucify him”. On both occasions, here and the time Jesus was crucified we see people responding as a crowd. What God is looking for is individuals who make up their own minds and, even if they are at variance with the crowd, speak their own minds. How often do we follow the crowd rather than make our own minds up about things?

21:18This marks the beginning of the next day – the 4^th day before the Passover when Jesus was to be crucified.

TRUTH HURTS

The chief priests and elders of the people questioned Jesus about the authority on which he was acting when he taught, cleansed the temple, baptised and healed. Jesus managed to throw the question back on them, and he told them two parables, one about two sons, one of whom did the will of his father and the other who didn't, and the second parable about thieving, murderous vineyard tenants. By the end of each story the chief priests and Pharisees fully knew that they were the ones being spoken about in the parables. They were the ones who were not doing God's will. They were the ones who were going to kill the Son, the heir. And they, by their own judgement, would be brought to a wretched end.

Even after hearing these parables that so accurately predicted their next actions, they still went out and "looked for a way to arrest him." (Matt 21:45).

It is easy to judge the Pharisees and chief priests, but how do we react when the truth hurts us? Every once in a while someone (usually someone we don't like so much) will tell us a truth about ourselves that we don't want to face. Let's not be stubborn like the Pharisees and priests, but be humble and learn from the truths we hear. Let us allow God to develop our characters to become people more like Jesus.

21:14  There are a number of occasions in the gospels when we are told that Jesus “healed them” We are being reminded that God had healing power as Hos 11:3 is being quoted

21:3      The little details that the man they met would understand the need implies that Jesus had already made provision regarding the animals. There are a number of times when clearly plans had bene made of which we are told nothing. This indicates a man who carefully planned and prepared for the things he intended to do. In this Jesus is an example for us to imitate. We cannot just allow life to roll on and for us to muddle through. Careful planning for important issues must take place even though it might not be seen by others.

21:10   “Who” is often translated “what” in the New Testament. If we read it as “what” then we are reminded of the question Israel asked of the food of God’s provision – the manna – Exo 16:15 –where the people asked “What is it?”

21:15 the way in which the scribes and Pharisees had mislead the people because of their errors is exactly what the prophet was speaking about –Mal 2:8

21:28-32 Lip service – like the first son is easy. Repentance – like the second son, by contrast is really hard.

 Matt 21:2-5 - Jesus riding on a donkey reminds us of Solomon riding on his father's donkey to establish his kingship; It appears a "meek<4239>" Jesus rode on the mother donkey and the "colt<G4454>" of the donkey, if so does the mother donkey represent  the law  with Jesus fulfilling the law and being the king of the Jews, and does the colt represent true Christian believers with Jesus as king? Or does the mother donkey represent true Jewish believers in Christ with Christ as king, and then the colt representing true Gentile believers in Christ with Jesus as king?

Matt 21:8;Mark 11:7-10;2Kin 9:12-13 - cloaks as a showing of desired kingship and "branches<2798>" broken off from the tree/trees which might echo being in Christ (Jer 23:5), the righteous branch, or taking up one's own cross and following Christ (Matt 16:24).

Matt 21:9 - "Hosanna<5614>"

Matt 21:12-13 - Jesus tried to change a corrupt blind religious syatem, but not the secular system (Matt 22:21).

Matt 21:15-16 - children praising Jesus (Psa 8:2-6).

Matt 21:18-19 - figs grow on trees before the leaves; the fig tree in this case represents Israel (Hos 9:10) and this withered fig tree symbolized the coming judgment on a faithless Israel (Luke 13:6-9)

Matt 21:21 - the mountain could figuratively represent a large obstacle, possibly a difficult sin such as pride (Matt 20:20-21;Mark 10:37) that could be cast into the sea and it reminds me of baptism where we are symbolically buried with Christ and our sins washed away, or the Egyptian chariots from the land of bondage to sin and death were washed away (Exo 14:26-28), or the demons symbolic of sins were sent into the unclean pigs (Mark 5:1-16) which were buried in water and then the formely afflicted man was clothed (with Christ and righteousness) and in his right mind.

Matt 21:22 - receiving what you ask for in prayer (Matt 7:7-11;James 5:16) provided it is according to God's will (Matt 6:10).

Matt 21:23,28-32 - in the parable of the two sons the tax collectors and prostitutes represent the first son who changed for the better while the chief priests and elders of the people were represented by the second son.

Matt 21:25-27 - why didn't they believe John who spoke of Christ and prepared the way? Christ had authority from heaven.

Matt 21:31 - "before<4254>"

Matt 21:33-46 - the vineyard is Israel (Isa 5:1-7), the landowner is God, the servants who were killed represent the prophets, the son who was killed represents Chris, the murderous tenants who will be destroyed are the unfaithul Jews along with their religious leaders who led them astray, other tenants would be all who follow Christ including faithful Gentiles, the winepress, hedge, and tower possibly represents the law which included animal sacrifice and the temple. VS 42-45 - the cornerstone or capstone is Christ and the bride of Christ are the lesser stones completing the millennial age kingdom (Psa 118:22-23;Dan 2:34-35,44-45;1Pet 2:2-8). 

21:10 When the people asked “who is this” it is not that they did not know that it was Jesus, the teacher. Rather it was that they were wondering about his status because of the way in which he arrived at Jerusalem and was greeted on the way.

Matt 21:12 The verse speaks of money changers. Deut 14:24 also speaks of changing money concerning someone seeking to pay a tithe yet finding it to hard to carry. Instead of carrying it they could sell it for money then when they got to temple change it back to prouduce (it spoke of redemption see my notes in Duet 12). Had these money changers that Jesus dealt with corrupted it? See also 1Pet 1:18

21:3-15 this parable has its origins in a number of Old Testament passages. Psa 80:8-12 is one of those areas. Because of this and other passages it is clear why the Jewish leaders realised that Jesus was speaking of them. However they did not respond appropriately to the word of God. How about us? We might see scripture speaking clearly to us. How do we respond?

t 21:17-20 these verses take us from one day to the next without mentioning anything about the day that passes. The inspired record focusses on the third day before the Passover.

21:20 The disciples saw he withered fig tree the next day –Mark 11:20. We ned to be careful, if we are trying to develop a calendar of the events of this week, to build a picture using all four gospel records.